Gregory the Dialogist

If we consider, dearest brothers, what and how great are the things promised to us in heaven, everything that is possessed on earth becomes worthless to the soul. For earthly substance, compared to heavenly happiness, is a burden, not a help. Temporal life, compared to eternal life, should be called death rather than life. For what is this daily failing of corruption itself other than a kind of prolongation of death? But what tongue can tell, or what understanding can grasp how great are the joys of that heavenly city: to be present among the choirs of angels, to stand with the most blessed spirits in the glory of the Creator, to behold the face of God present before us, to see the uncircumscribed light, to be affected by no fear of death, to rejoice in the gift of perpetual incorruption? But at hearing these things the soul is set ablaze, and already desires to stand there where it hopes to rejoice without end. But one cannot arrive at great rewards except through great labors. Hence Paul, that excellent preacher, says: "No one will be crowned unless he has competed lawfully." Therefore let the greatness of the rewards delight the mind, but let not the struggle of labors deter it. Hence Truth says to those coming to him: "If anyone comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own soul as well, he cannot be my disciple."

But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: "What God has joined together, let not man separate." And Paul says: "Husbands, love your wives, just as Christ loved the Church." Behold, the disciple preaches that a wife should be loved, while the Master says: "He who does not hate his wife cannot be my disciple." Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: "And his own soul as well." Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.

Certainly, when Paul was going to Jerusalem, the prophet Agabus took hold of his belt and bound his own feet, saying: "The man whose belt this is, they will bind thus in Jerusalem." But what did he who perfectly hated his own soul say? "I am prepared not only to be bound but also to die in Jerusalem for the name of the Lord Jesus Christ, nor do I consider my soul more precious than myself." Behold how he hated his soul by loving it, or rather, by hating it he loved it, since he desired to hand it over to death for Jesus, so that he might raise it to life from the death of sin. Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God's cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.

Now we know that when the ark of the Lord was returning from the land of the Philistines to the land of the Israelites, it was placed upon a cart, and cows were yoked to the cart, which are recorded to have been nursing mothers, whose calves they shut up at home. And it is written: "The cows went straight along the way that leads to Beth-shemesh, and they kept to one path, going and lowing, and they turned aside neither to the right nor to the left." What then do the cows signify but all the faithful in the Church, who while they consider the precepts of sacred Scripture, carry as it were the ark of the Lord placed upon them? Concerning these it should also be noted that they are recorded to have been nursing mothers, because there are many who, while inwardly set upon the way of God, are outwardly bound by carnal affections; yet they do not turn aside from the straight path, who carry the ark of God in their mind. For behold the cows proceed to Beth-shemesh. Beth-shemesh means "house of the sun"; and the Prophet says: "But unto you who fear the Lord shall the sun of righteousness arise." If therefore we are heading toward the dwelling of the eternal sun, it is surely fitting that we not turn aside from the way of God on account of carnal affections. For it must be considered with all our strength that the cows placed under God's cart proceed and groan: they give forth lowing from deep within, and yet they do not turn their steps from the path. Thus indeed ought the preachers of God, thus ought all the faithful within holy Church to be, that they may have compassion on their neighbors through charity, and yet not stray from the way of God through that compassion.

But how this very hatred of one's soul ought to be shown, Truth makes clear by adding: "He who does not carry his cross and come after me cannot be my disciple." For the cross is so called from torture. And we carry the Lord's cross in two ways: either when we afflict the flesh through abstinence, or when through compassion for our neighbor we consider his necessity as our own. For he who shows pain at another's necessity carries the cross in his mind. But it should be known that there are some who practice abstinence of the flesh not for God, but for vainglory. And there are many who bestow compassion on their neighbor not spiritually, but carnally, so that they favor him not toward virtue, but as if by pitying him toward sins. These therefore seem to carry a cross, but they do not follow the Lord. Hence this same Truth rightly says: "He who does not carry his cross and come after me cannot be my disciple." For to carry the cross and go after the Lord is to practice either abstinence of the flesh or compassion for one's neighbor out of zeal for eternal purpose. For whoever practices these things for a temporal purpose indeed carries the cross, but refuses to go after the Lord.

Because lofty precepts have been given, a comparison of building something lofty is immediately added, when it is said: "For which of you, wishing to build a tower, does not first sit down and count the costs that are necessary, whether he has enough to complete it?" Everything we do, we ought to anticipate through careful consideration. For behold, according to the voice of Truth, he who builds a tower first prepares the costs of the building. If therefore we desire to construct a tower of humility, we must first prepare ourselves against the adversities of this world. For this is the difference between an earthly and a heavenly building: an earthly building is constructed by gathering expenses, but a heavenly building is constructed by dispersing expenses. For the former we make expenditures if we gather things not possessed; for the latter we make expenditures if we relinquish even what we possess. That rich man could not have these expenditures, who, possessing many properties, sought out the Master, saying: "Good Master, what shall I do to possess eternal life?" When he had heard the command to leave all things, he went away sad, and was made anxious in his mind from the very source by which he was outwardly richer in possessions. For because he loved in this life the expenditures of exaltation, in striving toward the eternal homeland he refused to have the expenditures of humility.

(in Hom. 37. in Ev.) Or because the cross is so called from torturing. In two ways we bear our Lord's cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not for God's sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And, cometh after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbour, from the desire of an eternal gain.

(37. in Ev.) Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world.

(ubi sup.) For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sitteth not down first, and consultelh whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

(in Hom. ut sup.) Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king.

But because a comparison has been given concerning the construction of a building, now a similitude is added from lesser to greater, so that greater things may be weighed from the smallest matters. For it follows: "Or what king, going to wage war against another king, does not first sit down and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends an embassy and asks for terms of peace." A king comes to battle against another king on equal terms, and yet if he perceives that he cannot be sufficient, he sends an embassy and seeks terms of peace. With what tears, then, ought we to hope for pardon, we who in that dreadful judgment do not come to trial on equal terms with our King, whom our condition, weakness, and cause show to be inferior?

But perhaps we have already cut off the faults of evil works, we already outwardly avoid all wicked things; yet are we sufficient to render an account of our thoughts? For he is said to come with twenty thousand against whom he who comes with ten thousand is by no means sufficient. Ten thousand to twenty thousand is indeed as one to two. But if we make much progress, we barely keep our outward works in righteousness. For even if the lust of the flesh has been cut off, nevertheless it has not yet been cut off completely from the heart. But he who comes to judge examines both outward and inward things together, weighs deeds and thoughts equally. Therefore he comes with a double army against a single one, who examines us, scarcely prepared in works alone, concerning both our works and our thoughts at once.

What then must be done, brothers, except that while we see that we with a single army cannot prevail against his double one, we send an embassy while he is still far off, and ask for terms of peace? For he is said to be far off because he is not yet seen as present through judgment. Let us send to him as our embassy our tears, let us send works of mercy, let us sacrifice upon his altar victims of propitiation, let us recognize that we cannot contend with him in judgment; let us weigh the power of his might, let us ask for terms of peace. This is our embassy, which appeases the coming king. Consider, brothers, how kind it is that he who has the power to crush us by his coming delays to come. Let us send to him, as we said, our embassy, by weeping, by giving, by offering sacred victims. For the victim of the sacred altar, offered with tears and kindness of mind, singularly avails for our absolution, because he who rising again from the dead dies no more, still through this mystery suffers again for us. For as often as we offer to him the victim of his passion, so often do we renew his passion for our absolution.

Many of you, most beloved brethren, as I believe, happened to know what I wish to recall to your memory by narrating it. It is reported to have happened not long before our times that a certain man was captured by enemies and carried off far away; and when he was held in chains for a long time, since his wife did not receive him back from that captivity, she thought him dead. On his behalf, as though he were already deceased, she took care to offer sacrifices every week. His chains were loosened in captivity as many times as sacrifices had been offered by his wife for the release of his soul. For returning after a long time, he told his wife with great wonder that on certain days, every week, his chains were loosened. When his wife examined those days and hours, she recognized that he had been released whenever she remembered that the sacrifice had been offered for him. From this, therefore, most beloved brethren, from this gather by certain consideration how much the sacred sacrifice offered by us is able to loose the bond of the heart in us, if offered by one person it was able to loose the chains of the body in another.

Many of you, dearest brothers, knew Cassius, bishop of the city of Narni, whose custom it was to offer daily sacrifices to God, so that scarcely any day of his life passed without his immolating a victim of propitiation to almighty God. His life also greatly accorded with his sacrifice. For giving all that he had in alms, when the hour for offering the sacrifice came, as if flowing entirely in tears, he would slay himself with great contrition of heart. I learned of both his life and his death from a certain deacon of venerable life who had been raised by him. For he said that on a certain night the Lord appeared in a vision to his priest, saying: "Go and tell the bishop: Do what you are doing, work what you are working, let not your foot cease, let not your hand cease; on the birthday of the apostles you will come to me, and I will give you your reward." The priest arose, but because the birthday of the apostles was near at hand, he was afraid to announce to the bishop the day of his death being so close. On another night the Lord returned, vehemently rebuked his disobedience, and repeated the same words of his command. Then the priest arose to go, but again weakness of heart became an obstacle to revealing the vision; and he became hardened against going even after the repeated admonition of the command, and neglected to make known what he had seen. But because great kindness, when despised, is usually followed by greater wrath of vengeance, the Lord appearing in a third vision now added blows to words, and he was beaten with such severe stripes that the wounds of his body softened the hardness of his heart. Therefore, instructed by the beating, he arose and went to the bishop, and found him already standing according to custom near the tomb of the blessed martyr Juvenal to offer the sacrifice. He asked for privacy from those standing around, and prostrated himself at his feet. When the bishop could scarcely raise him up as he wept profusely, he endeavored to learn the causes of his tears. But he, about to relate the order of the vision, first let his garment slip from his shoulders and revealed the wounds of his body, witnesses, so to speak, of truth and of fault, showing with what severity of punishment the blows received had furrowed his limbs with inflicted bruises. As soon as the bishop saw these, he was horrified, and with voices of great astonishment inquired who had presumed to do such things to him. But he replied that he had suffered these things on his behalf. Amazement grew with terror; but now the priest, adding no more delays to his inquiry, opened the secret of the revelation, and narrated to him the words of the Lord's command as he had heard them, saying: "Do what you are doing, work what you are working, let not your hand cease, let not your foot cease; on the birthday of the apostles you will come to me, and I will give you your reward." When he heard these things, the bishop prostrated himself in prayer with great contrition of heart, and he who had come at the third hour to offer the sacrifice prolonged it until the ninth hour because of the greatness of his extended prayer. And from that day the gains of his piety increased more and more; and he became as strong in work as he was certain of the reward, since he had already begun, from that promise, to have as his debtor the one to whom he himself had been indebted. Now it had been his custom to come to Rome each year on the birthday of the apostles; but now, suspicious because of this revelation, he was unwilling to come according to custom. Therefore at that time he was anxious, and in the second and third years as well he was held in suspense in expectation of his death; similarly in the fourth, fifth, and sixth years. He might have despaired of the truth of the revelation, if the blows had not given credence to the words. But behold, in the seventh year he arrived unharmed at the sacred vigils of the awaited birthday; but a mild fever touched him during the vigils, and on the very birthday itself he declined to perform the solemnities of Mass for his children who awaited him. But they, because they were equally suspicious about his departure, all came to him together, binding themselves unanimously that they would by no means consent to the solemnities of Mass being celebrated on that day unless their same bishop approached the Lord as intercessor for them. Then he, compelled, celebrated Mass in the oratory of the episcopal residence, and with his own hand gave the Lord's body and peace to all. When the entire ministry of the offered sacrifice was completed, he returned to his bed, and lying there, when he saw his priests and ministers standing around him, as if saying a last farewell, he admonished them about preserving the bond of charity, and proclaimed with what great concord they ought to be united among themselves. When suddenly, in the midst of those very words of holy exhortation, he cried out in a terrible voice, saying: "The hour has come." And immediately he gave to those assisting him with his own hands the linen cloth, which according to the custom for the dying was to be stretched over his face. When it was stretched out, he gave up his spirit, and thus that holy soul, arriving at eternal joys, was released from the corruption of the flesh. Whom, dearest brothers, whom did this man imitate in his death, if not him whom he had contemplated in his life? For saying "The hour has come," he departed from the body, because Jesus also, when all things were accomplished, when he had said "It is finished," bowing his head, gave up his spirit. What therefore the Lord did by his power, the servant did by his calling.

Behold how that embassy sent with daily sacrifices, almsgiving, and tears made so great a peace of grace with the coming King. Therefore let him who can abandon all things. But he who cannot abandon all things, while the King is still far off, let him send an embassy, let him offer the gifts of tears, alms, and sacrifices. For He who knows that He cannot be endured when angry wishes to be appeased by prayers. The reason He still delays His coming is that He awaits an embassy of peace. For He would have come already if He wished, and would have slain all His adversaries. But He both indicates how terrible He will be when He comes, and yet delays His coming, because He does not wish to find any whom He must punish. He announces to us the guilt of our contempt, saying: "So therefore, every one of you who does not renounce all that he possesses cannot be my disciple"; and yet He bestows the remedy of hoped-for salvation, because He who cannot be endured in His wrath wishes to be appeased through an embassy seeking peace. Wash therefore, dearest brothers, the stains of your sins with tears, wipe them away with alms, cleanse them with holy sacrifices. Do not possess through desire what you have not yet abandoned in practice. Fix your hope in the Redeemer alone, pass over in mind to the eternal homeland. For if you no longer possess anything in this world through love, you have abandoned all things even while possessing them.

Certainly when he set forth new commandments to those following him, he said: "Unless someone renounces all that he possesses, he cannot be my disciple." As if he were saying openly: You who through your old life covet what belongs to others, through the pursuit of a new way of life give away even your own things. But let us hear what he says in this reading: "Whoever wishes to come after me, let him deny himself." There it is said that we should deny our possessions; here it is said that we should deny ourselves. And perhaps it is not difficult for a person to leave behind his possessions, but it is very difficult to leave behind himself. For it is a lesser thing to deny what one has, but it is a very great thing to deny what one is.

To those coming to him, the Lord commanded that we renounce our possessions, because all of us who come to the contest of faith take up a struggle against evil spirits. But evil spirits possess nothing of their own in this world. Therefore we must wrestle naked against those who are naked. For if someone clothed wrestles with someone naked, he is thrown to the ground more quickly because he has something by which he can be seized. For what are all earthly things except certain garments of the body? Therefore, whoever hastens to the contest against the devil should cast off his garments lest he be overcome. Let him possess nothing in this world by loving it; let him seek no pleasures of passing things, lest where he is covered according to his wish, he be seized for his fall from that very thing.

For we must continually weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth. If therefore we are salt, we ought to season the minds of the faithful. You then, who are shepherds, consider that you are feeding God's animals. Concerning these animals indeed it is said to God through the Psalmist: Your animals shall dwell in it. And we often see that a block of salt is set before brute animals, so that they may lick that same block of salt and be improved. Therefore, like a block of salt among brute animals, so should the priest be among the people. For the priest must take care what he says to each person, how he admonishes each one, so that whoever is joined to the priest may be seasoned with the taste of eternal life, as if from the touch of salt. For we are not the salt of the earth if we do not season the hearts of our hearers. Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word of preaching.

If therefore the people are the food of God, the priests ought to have been the seasoning of the food. But because while we cease from the practice of prayer and holy instruction, the salt has become tasteless; it cannot season the food of God, and therefore it is not taken up by the Creator, because through our prevailing foolishness it is not seasoned at all.

(in Hom. 34. in Evang.) From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners. Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spake this parable unto them, saying, What man of you having an hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognise in himself, though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having an hundred sheep.

One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c.

(in Hom. 34.) He placed the sheep upon his shoulders, for taking man's nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbours, saying to them, Rejoice with me, for I have found my sheep which was lost. (1 Pet. 2:24, Isai. 53.) By His friends and neighbours He means the companies of Angels, who are His friends because they are keeping His will in their own stedfastness; they are also His neighbours, because by their own constant waiting upon Him they enjoy the brightness of His sight.

(in Hom. 34.) And we must observe that He says not, "Rejoice with the sheep that is found," but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.

(ubi sup.) But he allows there is more joy in heaven over the converted sinner, than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.

I tell you that thus there will be joy in heaven over one sinner doing penance, more than over ninety-nine just who have no need of penance. We must consider, my brothers, why the Lord declares there is more joy in heaven over converted sinners than over the just who stand firm, unless it is what we ourselves know through daily experience of observation: that very often those who know themselves weighed down by no burden of sins do indeed stand in the way of justice, commit no unlawful acts, yet do not anxiously long for the heavenly homeland, and grant themselves as much use of lawful things as they remember having committed no unlawful ones. And very often they remain sluggish in practicing the highest goods, because they are quite secure in themselves that they have committed no graver evils. But on the contrary, sometimes those who remember having done certain unlawful things, pierced with compunction by their very grief, burn ardently with love of God, and exercise themselves in great virtues, seek out all the difficulties of holy struggle, abandon all worldly things, flee honors, rejoice when insults are received, burn with desire, long for the heavenly homeland; and because they consider that they have strayed from God, they compensate for preceding losses with subsequent gains. Therefore there is greater joy in heaven over a converted sinner than over a just person standing firm, because a commander in battle also loves more that soldier who, returning after flight, vigorously presses the enemy, than the one who never showed his back, and never performed any deed of valor. So too the farmer loves more that land which after thorns brings forth abundant crops, than that which never had thorns and never produces a fertile harvest.

But amid these things it must be known that there are many righteous persons in whose life there is such joy that no repentance of sinners can in any way be preferred to them. For many are conscious of no evils in themselves, and yet they exert themselves in such ardent affliction as if they were constrained by all sins. They reject even all lawful things, they gird themselves nobly for contempt of the world, they refuse to allow themselves anything whatsoever, they cut off from themselves even permitted goods, they despise visible things, they are inflamed by invisible things, they rejoice in lamentations, they humble themselves in all things; and just as some bewail sins of deeds, so these bewail sins of thoughts. What then shall I call these, except both righteous and penitent, who humble themselves in repentance for sins of thought, and always persevere upright in deed? From this therefore it must be gathered how great a joy the righteous person makes for God when he humbly mourns, if the unrighteous person makes joy in heaven when he condemns through repentance what he has done wickedly.

There follows: "Or what woman having ten drachmas, if she loses one drachma, does she not light a lamp, and sweep the house, and search diligently until she finds the drachma she had lost?" He who is signified by the shepherd is also signified by the woman. For He Himself is God, He Himself is also the wisdom of God. And because an image is imprinted on a drachma, the woman lost a drachma when man, who had been created in the image of God, by sinning departed from the likeness of his Creator. But the woman lit a lamp, because the wisdom of God appeared in humanity. For a lamp is a light in an earthen vessel: and a light in an earthen vessel is divinity in flesh. Concerning which earthen vessel of His body, Wisdom Himself says: "My strength is dried up like a potsherd." For because a potsherd is hardened in fire, His strength dried up like a potsherd, because He strengthened the flesh He had assumed unto the glory of resurrection through the tribulation of His passion. And when the lamp was lit, she swept the house, because as soon as His divinity shone forth through the flesh, our whole conscience was shaken. For the house is swept when the human conscience is disturbed by consideration of its own guilt. This word "swept" does not disagree with what is read in other manuscripts as "cleansed," because indeed a wicked mind, unless it is first overturned through fear, is not cleansed of its accustomed vices. Therefore, with the house swept, the drachma is found, because when the conscience of man is disturbed, the likeness of the Creator is restored in man.